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PaperclipPerfector  11mo ago (text post)   27234 thread views

Culture War Roundup for the week of December 11, 2023

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“No one has given any reason to think that the First Cause is all-powerful, all-knowing, all-good, etc.” is not a serious objection to the argument.

People who make this claim – like, again, Dawkins in The God Delusion – show thereby that they haven’t actually read the writers they are criticizing. They are typically relying on what other uninformed people have said about the argument, or at most relying on excerpts ripped from context and stuck into some anthology (as Aquinas’s Five Ways so often are). Aquinas in fact devotes hundreds of pages across various works to showing that a First Cause of things would have to be all-powerful, all-knowing, all-good, and so on and so forth. Other Scholastic writers and modern writers like Leibniz and Samuel Clarke also devote detailed argumentation to establishing that the First Cause would have to have the various divine attributes.

Of course, an atheist might try to rebut these various arguments. But to pretend that they don’t exist – that is to say, to pretend, as so many do, that defenders of the cosmological argument typically make an undefended leap from “There is a First Cause” to “There is a cause of the world that is all-powerful, all-knowing, etc.” – is, once again, simply to show that one doesn’t know what one is talking about.

To give these arguments takes pages and pages, here is a very hasty version missing all the background for the purpose of fitting into a comment. Chapter 6 of Five Proofs of the Existence of God provides a much more detailed argument.

Several attributes seem to follow immediately and obviously from God’s being Pure Act. Since to change is to be reduced from potency to act, that which is Pure Act, devoid of all potency, must be immutable or incapable of change (ST I.9.1). Since material things are of their nature compounds of act and potency, that which is Pure Act must be immaterial and thus incorporeal or without any sort of body (ST I.3.1–2). Since such a being is immutable and time (as Aquinas argues) cannot exist apart from change, that which is Pure Act must also be eternal, outside time altogether, without beginning or end (ST I.10.1–2).

As the cause of the world, God obviously has power, for “all operation proceeds from power” (QDP 1.1; cf. ST I.25.1). Moreover, “the more actual a thing is the more it abounds in active power,” so that as Pure Act, God must be infinite in power (QDP 1.2; cf. ST I.25.2). In line with the mainstream classical theistic tradition, Aquinas holds that since there is no sense to be made of doing what is intrinsically impossible (e.g. making a round square or something else involving a self-contradiction), to say that God is omnipotent does not entail that he can do such things, but only that he can do whatever is intrinsically possible (ST I.25.3).

The Fifth Way, if successful, establishes by itself that God has intellect. Furthermore, intelligent beings are distinguished from non-intelligent ones in that the latter, but not the former, possess only their own forms. For an “intelligent being is naturally adapted to have also the form of some other thing; for the idea of the thing known is in the knower” (ST I.14.1). That is to say, to understand some thing is for that thing’s essence to exist in some sense in one’s own intellect. Now the reason non-intelligent things lack this ability to have the form of another thing is that they are wholly material, and material things can only possess one form at a time, as it were. Hence immaterial beings can possess the forms of other things precisely because they are immaterial; and the further a thing is from materiality, the more powerful its intellect is bound to be. Thus human beings, which, though they have immaterial intellects are also embodied, are less intelligent than angels, which are incorporeal. “Since therefore God is in the highest degree of immateriality … it follows that He occupies the highest place in knowledge” (ST I.14.1). This argument presupposes a number of theses in the philosophy of mind and cannot be evaluated, or even properly understood, unless those theses are first understood. We will explore these theses in chapter 4.

We can also conclude, in Aquinas’s view, that “there is will in God, as there is intellect: since will follows upon intellect” (ST I.19.1). Why do will and intellect necessarily go together? For Aquinas, things naturally are inclined or tend towards their natural forms, and will not of themselves rest, as it were, until that form is perfectly realized; hence the acorn, for example, has a built-in tendency towards realizing the form of an oak, and will naturally realize that form unless somehow prevented by something outside it. What we are describing in this example is of course the goal-directedness of the acorn as something having a final cause. But other sorts of thing have final causes too. In sentient beings, namely animals, this inclination towards the perfection of their forms is what we call appetite. And in beings with intellect it is what we call will. Thus anything having an intellect must have will. (We will return to this topic in the next chapter.) Of course, since God does not have the limitations we have, he does not have any ends he needs to fulfill, any more than he needs to acquire any knowledge. Thus, as with our attribution of power, intellect, and other attributes to God, our attribution of will to him is intended in an analogous rather than a univocal sense.

Since something is perfect to the degree it is in act or actual, God as Pure Act must be perfect (ST I.4.1). Given the convertibility of being and goodness, God as Pure Act and Being Itself must also be good, indeed the highest good (ST I.6).

Feser, Edward. Aquinas: A Beginner's Guide (Beginner's Guides) (pp. 95-96).

Oh not Aquinas again.

Since to change is to be reduced from potency to act, that which is Pure Act, devoid of all potency, must be immutable or incapable of change

What's the "must" coming from? Not obvious at all to me.

Since material things are of their nature compounds of act and potency, that which is Pure Act must be immaterial and thus incorporeal or without any sort of body (ST I.3.1–2).

This is all frankly confused. Just because you can out the words "Pure" and "Act" together and the poor English language doesn't throw a segfault doesn't mean it means anything.

Since such a being is immutable and time (as Aquinas argues) cannot exist apart from change, that which is Pure Act must also be eternal, outside time altogether, without beginning or end (ST I.10.1–2).

Without beginning? Sure. Without end? Why?

He's correct in the sense that modern physics considers time to be meaningless in the absence of anything that can serve as a clock.

Hence immaterial beings can possess the forms of other things precisely because they are immaterial;** and the further a thing is from materiality, the more powerful its intellect is bound to be.**

Bruh

I admire the sheer audacity of that statement, if literally nothing else.

Now the reason non-intelligent things lack this ability to have the form of another thing is that they are wholly material, and material things can only possess one form at a time,as it were

Quantum superposition says hi.

But other sorts of thing have final causes too. In sentient beings, namely animals, this inclination towards the perfection of their forms is what we call appetite

???

Since therefore God is in the highest degree of immateriality … it follows that He occupies the highest place in knowledge

Ah, I knew Anselm would get a shout out somewhere. Tell him that his ontological argument proves the existence of the perfect pizza, which alongside the other necessary qualities for perfection, such as existing in my hand (clearly better than not existing isn't it?), also comes with more laudable/necessary properties such as banishing his spirit to the aether.

These are words of art that require precise definitions and examples to understand what is even being said here. For example your rebuttal of "quantum superposition" doesn't work on what is meant by the word "form." Without writing a hundred pages on what is meant by the terms Act, Potency, Perfection, etc I cannot defend this argument, and so I will not be defending these arguments in a forum post (or at all, dozens of better people have written these books already.) But please desist from claiming that theists do not give arguments that go from First Cause to the Divine Attributes.

But please desist from claiming that theists do not give arguments that go from First Cause to the Divine Attributes.

Sure. I'll water my claim down to "theists do not give arguments that go from First Cause to the Divine Attributes that happen to be remotely sane or comprehensible".

How many explanations, books, and tutors did it take for you to go from a child's understanding of zoology to a doctor's understanding of biochemistry? That this topic is difficult to understand without gaining a background in metaphysics is not a serious argument against it.

There's a reason the job market for doctors is pretty solid and that for theologists looks threadbare. You'd think such convincing arguments that could save priceless souls might fetch better market rates.

I don't care to delve into this further because I strongly expect it's a waste of my time, the expected value of further information is negative. I don't need to confound my otherwise perfectly clear thinking by looking into whatever a few millenia of theological sophism has achieved, given that the fruits of it are so paltry. You don't need to be a doctor to understand homeopathy doesn't work, for all that its devout practitioners have built up their own parallel corpus of literature and jargon.

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